THE SUNNY SIDE 
BEREAVEMENT 



pp Charles E.Cooledg"e 

5541 
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THE SUNNY SIDE OF 
BEREAVEMENT 



THE SUNNY SIDE 
OF BEREAVEMENT 

As Illustrated in Tc^nyson^s ^^In MemorianC^ 



BY 

Rev. CHARLES E. COOLEDGE 




RICHARD G. BADGER 

BOSTON 



Copyright, IQJ3, h Charles E. Cooledge 
All Rights Reserved 






©CI.a:350609 



TO 

THE MEMORY 

OF 

WILLIAM LEONARD GAGE, D.D., 



CONTENTS 



PA.GB. 

I. The Bereavement .... 1 

II. Grief and Despair .... 3 

III. WiLL-o'-THE-Wisp Lights ... 6 

IV. The Lesser Lights . . . .10 
V. The Great Lights .... 14 

VI. Comfort, Resignation and Peace . 49 



PREFACE 



T^HE full significance of In Memoriam^ in its 
ethical and spiritual teachings, is not perceived 
at once, but, like gold, must be sought for below 
the surface. It is not a simple, descriptive poem, 
like Enoch Arden or the May Queen^ but is 
metaphysical in its tone, discussing some of the 
profoundest questions of science, philosophy and 
theology. The unique method of its composition 
is another obstacle in the way of its easy interpre- 
tation. 

The poem is not a single and continuous one, 
but a mosaic, made up of one hundred and thirty- 
one short poems, with a prologue and epilogue, 
and expressing the varying thoughts and feelings 
of the Poet during the long interval of seventeen 



PREFACE. 



years. These separate poems, it is true, are 
linked together and unified, so that in the com- 
pleted poem we find " a beginning, a correlation 
of parts, a progress and culmination ; " yet this 
is not apparent without study and meditation, and 
there is lacking what necessarily must be, under 
the circumstances, — a clearly stated and specific 
subject, a definite order, and logical arrangement, 
which renders the poem to many minds, in this 
busy and hurrying age, a work of genius, to be 
greatly praised, perhaps, but practically unappre- 
ciated and unread. An attempt, then, to connect 
these pearls of poetic thought upon the thread of 
a general subject, that their beauty and lustre 
may be more clearly discernible, may not be 
deemed altogether a superfluous or presumptuous 
undertaking. 

The subject of In Memoriam^ stated in a 
general way, is the spiritual experience of a soul in 
bereavement ; or, more definitely, the passing of 
a bereaved soul from the gloom of anguish and 
despair into the brightness of resignation, con- 
tentment and peace. In Memoriam has been 



PREFACE. XI 



called the " most distinctively theological poem of 
the century," and " the finest religious poem of the 
age ; " and these characterizations are undoubtedly 
correct ; for it teaches, in the course of the argu- 
ment, some of the most vital of moral and spirit- 
ual truths. It affirms the great doctrines and 
duties of Christianity : the existence of a personal 
Deity, the immortality of the soul, the providence 
and love of God, the divinity of Christ, the truth 
of the Bible, the two great commandments of a 
supreme love for God and a disinterested affection 
for man upon which hang all the law and the 
prophets. It teaches, also, that the great doctrines 
of God, immortality and freedom are not depend- 
ent altogether upon outward proof, but are intui- 
tions of the soul, revealed directly to man through 
his spiritual consciousness. There is an internal 
revelation, as well as an external one, and when 
these voices are listened to and compared, the 
message they utter is found to be one and the 
same. For a mind like Tennyson's to place itself 
so unreservedly on the side of religion is a signifi- 
cant fact, and indicates that the idea sometimes 



Xll PREFACE. 

advanced, that to be a believer in Christianity 
argues either intellectual incapacity or ignorance, 
has no foundation in fact. 

But while In Memoriam is to be highly prized 
for its theological teachings, yet the inculcation of 
these ideas is not the motive of the poem, nor is 
it the great burden of its song. It appeals, pri- 
marily, not to the intellect or the conscience, but 
to the heart. ' Its great mission is to tell the 
world that in the valley of the shadow of bereave- 
ment there is comfort and peace. It is the attrac- 
tiveness of the theme, as well as the profundity 
of the thought, the beauty of the language and 
the rhythm of the verse, which has given to the 
poem its wide and enduring popularity. As 
bereavement is a universal experience, so the 
poem revealing the sunny side of bereavement is, 
naturally, of universal interest. Its influence is 
intensified from the fact that the consolatory 
thoughts presented have been experimentally 
tested. The author proclaims, not what he has 
discovered by a long and subtle 23iocess of reason- 
ino^, not what he has read or heard or observed, 



PREFACE. Xlll 



but what he has himself personally experienced. 

'' Blessed are they that mourn, for they shall be 

comforted." There have been many illustrations 

of the fulfilment of this promise, some recorded, 

many more unrecorded, but of those made known 

to the world there is none surpassing, in interest 

and impressiveness, the experience of the Poet 

Laureate of England. 

C. E. C. 



THE SUNNY SIDE OF 
BEREAVEMENT. 



THE BEREAVEMENT. 

TN MEMORIAM is an elegiac poem written 
in commemoration of Arthur Henry Hallam, 
an intimate friend of the Poet, his classmate at 
College, and the betrothed husband of one of 
his sisters. Hallam, who died when only twenty- 
two years of age, was the son of the distin- 
guished Historian, and a young man of fas- 
cinating personal qualities, brilliant intellect 
and exalted character. His talents and virtues 
are portrayed in the poem in lofty and pane- 
gyric strains : — 

*' Seraphic intellect and force," * 



THE SUNNY SIDE 



" High nature amorous of the good," ' 
" Thy converse drew us with delight," ^ 



And thus he bore without abuse 
The grand old name of gentleman," ^ 

A life that all the Muses deck'd 
With gifts of grace, that might express 
All-comprehensive tenderness, 
All-subtilizing intellect," ^ 

The flower of men," ^ 

" The sweetest soul 



That ever look'd with human eyes," ' 
" The man I held as half divine." ^ 

Thus richly endowed with the highest qual- 
ities of body, mind and soul, Hallam was to 
Tennyson an ideal friend: — 

*' Dear as the mother to the son, 
More than my brothers are to me." ^ 

This reverence and affection was recipro- 
cated, and the friendship between the two, like 



OF BEREAVEMENT. 



that of Jonathan and David, was "wonderful, 
passing the love of women." This sweet and 
inspiring companionship was suddenly and 
rudely interrupted by the hand of death. 
Hallam, while on a foreign tour, was attacked 
by a rush of blood to the head, which resulted 
in almost instantaneous death : — 

" In Vienna's fatal walls 
God's finger touch'd him, and lie slept." '° 

GRIEF AND DESPAIR. 

The blow fell upon the Poet with crushing, 
almost paralyzing, power. He had hoped for a 
long and happy intercourse with his friend, 
which, by mutual co-operation, sympathy and 
aid, would have halved the burdens and trials 
of life and doubled all its joys; and when 
death came, he trusted, as companions still, they 
might pass together into the unseen world : — 

•' Arrive at last the blessed goal, 
And He that died in Holy Land 



THE SUNNY SIDE 



Would reach us out the shining hand, 
And take us as a single soul." ^^ 

The bright dream is now over. His friend 
is gone. He is left to live and die alone. In 
the first shock of his great bereavement life 
seemed divested of all value and charm : — 

*' And what to me remains of good ?" '* 
"For all is dark where thou art not," '^ 
" And unto me no second friend," " 



*♦ And in my heart, if calm at all, 
If any calm, a calm despair. " '^ 

On the approach of Christmas, a day which 
the friends had been accustomed to celebrate 
together, his anguish becomes so poignant, that 
he almost wishes that he too were dead : — 

" This year I slept and woke with pain, 
I almost wish'd no more to wake, 
And that my hold on life would break 
Before I heard those bells again." '^ 



OF BEREAVEMENT. 



His grief seemed to cast a pall over nature, 
and to veil the brightest and fairest objects 
with funeral gloom : — 

** Which sicken'd every living bloom, 
And blurr'd the splendor of the sun ; " '^ 



*• That made the rose 
Pull sideways, and the daisy close 
Her crimson fringes to the shower." '^ 

The grief takes entire possession of his 
nature, reaching down to the lowest springs 
of thought and feeling : — 

" Beneath all fancied hopes and fears 
Ay me, the sorrow deepens down. 
Whose muffled motions blindly drown 
The bases of my life in tears." ^^ 

And this woe and despair, as it appears to 
the Poet, will be changeless and abiding : — 

•* Yet in these ears, till hearing dies, 
One set slow bell will seem to toll 
The passing of the sweetest soul 
That ever look'd with human eyes. *° 



THE SUNNY SIDE 



" I hear it now, and o'er and o'er, 
Eternal greetings to the dead, 
And ' Ave, Ave, Ave,' said, 
* Adieu, Adieu,' for evermore." ^' 

WILL-O'-THE-WISP LIGHTS. 

In Memoriam is in part an elegy, embalm- 
ing, in exquisite and tender verse, the memory 
of Hallam and the love and grief of his friend. 
This is not, however, its only purpose; it ex- 
presses also certain consolatory thoughts, ac- 
cepted as true after much mental struggle, 
which, in the end, wrought a wondrous chang' 
in the feelings of the Poet, expelling sorrow 
and despair and leading back hope and trust 
and peace. In Memoriam is a psalm of faith 
and joy as well as of despondency and gloom, 
a triumphant ode as well as an elegy, a sweet 
and comforting anthem as well as a funeral 
dirge. At the beginning of the poem, certain 
consolatory thoughts are rejected by the Poet as 
unsubstantial and unsatisfying : — 



OF BEREAVEMENT. 



" I held it truth, with him who sings 
To one clear harp in divers tones, 
That men may rise on stepping-stones 
Of their dead selves to higher things." ^^ 

The educative and enriching power of sorrow 
is a precious truth ; one which the Poet after- 
wards actually realized in his own experience ; 
but when he stood in the chilling presence of 
his great and irreparable loss, the thought of 
compensating gain afforded little if any relief. 
The good was too far away, too indefinite and 
uncertain. The soul, moreover, in the first 
shock of its bereavement seems almost to 
desire no happiness apart from the presence 
and companionship of the departed ; at least 
the thought of deriving advantage from the 
absence is too repugnant even to be enter- 
tained : — 

• ' But who shall so forecast the years 
And find in loss a gain to match? 
Or reach a hand thro' time to catch 
The far-off interest of tears?" ^3 



8 THE SUNNY SIDE 

The Poet finds no consolation in contact 
with nature. All the glory and beauty of the 
material world, looked upon through the dark 
lenses of sorrow, seem symbols only of blind 
fate, of spiritual desolation and death : — 

"'The stars,' she whispers, 'blindly run; 
A web is wov'n across the sky ; 
From out waste places comes a cry. 
And murmurs from the dying sun : ' ^* 

♦"And all the phantom, Nature, stands — 
With all the music in her tone, 
A hollow echo of my own — 
A hollow form with empty hands.' " ^^ 

Letters of condolence are received : — 

"One writes, that 'Other friends remain,' 
That 'Loss is common to the race.'" ^°' 

But the Poet finds no comfort in knowing 
that others are bearing the same evils as him- 
self. This does not diminish but rather in- 
creases the burden of his own grief : — 

" That loss is common would not make 
My own less bitter, rather more." '^^ 



OF BEREAVEMENT. 9 

Such consolation, though well intended, is 
powerless to help : — 

"And vacant chaff well meant for grain." ^^ 

Nor does the Poet desire any mitigation of 
his woe, through the benumbing and effacing 
influence of time. To have the dear face grow 
more and more dim as the days go by, the sweet 
music of his voice become fainter and fainter, 
his words to fade away one by one from mem- 
ory, — in a word, to escape the pain of bereave- 
ment by forgetting the friend, — this would be 
the keenest pang of all : — 

" Let Love clasp Grief lest both be drown'd, 
Let darkness keep her raven gloss : 
Ah, sweeter to be drunk with loss, 
To dance with death, to beat the ground, ^^ 

" Than that the victor Hours should scorn 
The long result of love, and boast, 
* Behold the man that loved and lost, 
But all he was is overworn.' " ^^ 

To such voices as these Tennyson cries, as 



10 THE SUNNY SIDE 

Job did of old, " I have heard many such things : 
miserable comforters are ye all." 

THE LESSER LIGHTS. 

We come now to other and genuine sources 

of consolation. It afforded some relief to 

know that the body of his friend was near 

him ; not buried in Vienna where he died, 

but brought back and laid away in English 

soil : — 

" 'Tis well; 'tis sometliing; we may stand 
Where he in English earth is laid." ^^ 

It was indeed something to know that though 
the spirit of his friend was gone the casket 
which enshrined it was near, and while never 
more to be beheld might be approached ; that 
around its resting place the grass and vines and 
flowers might be taught to grow; over it the 
white and sculptured marble erected; upon it 
dropped wreaths and floral offerings and tears 
of love and grief. 



OF BEREAVEMENT. 11 

In engaging in his accustomed avocations, 
in the exercise of his poetic talent, some respite 
was obtained : — 

•' But, for the unquiet heart and brain, 
A use in measured language lies; 
The sad mechanic exercise. 
Like dull narcotics, numbing pain." ^^ 

This relief was perhaps more negative than 
positive ; no direct consolation was afforded, 
but occupation secured a diversion of mind, so 
that for a time and in a degree the pain was 
dulled and quieted. Happy the person who, in 
bereavement, either by voluntary effort or com- 
pelled by circumstances, is able to put into daily 
exercise the hands or the brain or the heart. 

Consolation was afforded in the remembrance 
of past friendship and affection. God has given to 
man three great sources of blessedness, — antici- 
pation, realization and retrospection, — of which 
the last is by no means the least. Happiness 
that knocks once at our door may knock many 



12 THE SUNNY SIDE 

times again, led back by memory's hand. 
Tennyson, in his bereavement, found comfort 
m the use of memory : — 

•' Treasuring the look it cannot find, 
The words that are not heard again." ^^ 



*' But brooding on the dear one dead, 
And all he said of things divine, 
(And dear to me as sacred wine 
To dying lips is all he said)."^'* 

It may be said such remembrance brings pain 
as well as pleasure. This is not denied ; only 
it is denied that the pain equals the pleasure : — 

" I hold it true, whatever befall; 
I feel it, when I sorrow most; 
'Tis better to have loved and lost 
Than never to have loved at all." ^^ 

Moreover, in remembering the life and 
character of his friend, there was exerted a 
strengthening and benign influence upon his 
own life. He imagines himself dead in the 
place of Arthur and asks what his friend would 



OI BEREAVEMENT. 13 



have done under the circumstances. The blow, 
he knows, would have been borne calmly, bravely; 
in some way transmuted into good : — 

"His credit thus shall set me free; 
And influence-rich to soothe and save, 
Unused example from the grave 
Reach out dead hands to comfort me." ^^ 

The Poet is comforted by the thought that 
his friend, by death, has escaped those ills and 
woes which are incident to, and a part of, human 
life. The most successful and happy lives are 
not altogether unmarked by sorrow. In the 
web of this mortal life many dark threads are 
woven in with the golden. Sometimes pain 
overmatches pleasure; sometimes the anguish 
is so excruciating and unendurable that exis- 
tence, humanly speaking, is a curse rather than 
a blessing. What woidd have been the fate 
of those, who, like flowers in the springtime, 
have been untimely blighted b^ the frost of 
death, lies beyond th& ken of human vision. 



14 THE SUNNY SIDE 

It is some comfort, surely, to know that if the 

departed friend has lost the joys of earth, he 

also has escaped its sorrows. The friends who 

have passed within the vail are missed, are 

longed for; yet, if their lives must have been 

as the lives of some, we would not call them 

back if we could. By the hand of death they 

have been led away from the tumult and pain 

of the earthly life, into that Better Land 

"where the wicked cease from troubling and 

the weary are at rest." This thought brought 

comfort to the Poet : — 

" Surely rest is meet: 
•They rest,' we said, 'their sleep is sweet.'" ^' 

THE GREAT LIGHTS. 

Another and higher source of consolation 
was afforded in his belief in the continued and 
blessed existence of his friend beyond the 
grave : — 

" Our voices took a higher range; 
Once more we sang : ' They do not die 



OF BEREAVEMENT. 16 

Nor lose their mortal sympathy, 

Nor chauge to us, although they change.'" ^* 

The body of Arthur was dead and crumbling 
into dust; but the soul, the immortal essence, 
the power that thinks and feels and wills, whose 
existence is known by its effects, that had not 
become extinct, separated from its old com- 
panion, manifesting itself upon the earth no 
more, but alive as truly as it ever had been. 

The Poet's faith in immortality is based 
upon reason, intuition and revelation. With- 
out a future life the present life is an inexpli- 
cable enigma, hopelessly darkened by ignorance, 
misery and sin : — 

" My own dim life should teach me this, 
That life shall live for evermore, 
Else earth is darkness at the core, 
And dust and ashes all that is.'* ^^ 

Without immortality God is nothing to the 

soul : — 

*' What then were God to such as I ? 
'Twere hardly worth my while to choose 



t6 THE SUNNY SIDE 

Of things all mortal, or to use 
A little patience ere I die." ^^ 

Love also would lose its sweetness and power, 
and become but an idle tale : — 

"And Love would answer with a sigh, 
* The sound of that forgetful shore 
Will change my sweetness more and more, 
Half -dead to know that I shall die.' " "' 

If man is mortal then in perfection and 
happiness he is below even the brute creation : — 

" No more ? A monster then, a dream, 
A discord. Dragons of the prime, 
That tare each other in their slime, 
Were mellow music match'd with him.' " *^ 

Environed with so many evils, physical and 
moral, without God, without love, without the 
hope of Heaven, the doctrine of Pessimism 
would be true and life would not be worth the 
living; to sink without delay into a dreamless 
and painless sleep would be the better part of 
wisdom : — 



OF BEREAVEMENT. '^'^ 



'Twere best at once to sink to peace, 
Like birds the charming serpent draws, 
To drop head-foremost in the jaws 
Of vacant darkness and to cease. 



»» 43 



But this view of human life, reason emphati- 
cally refuses to accept. Human life cannot be 
such a sad and stupendous failure. Man's 
faculties and desires were not made to remam 
forever undeveloped and unsatisfied. Far su- 
perior in intellect to the reptile and the brute, 
he cannot be below them in happiness and 
worth. Even on the theory of materialistic 
evolution, immortality is more than probable. 
¥or to suppose that nature, having spent cen- 
turies, ages perhaps, in evolving man, now, 
when at length the long and toilsome process 
is finished, and man, endowed with reason, 
emotion and volition, possessing a conscience 
and a spiritual nature, has become a living 
soul, the brightest and costliest jewel of crea- 
tion; to suppose that this potentially glorious 



18 THE SUNNY SIDE 

being, with his capacities still undeveloped 
and desires unsatisfied, is to be plunged at 
death into eternal night, his Godlike powers 
lost, resolved back into elemental dust, — such 
a supposition is not only improbable but irra- 
tional, well-nigh inconceivable. 

But if this is true on the materialistic, 
much more is it true on the theistic, view of 
the universe. Tennyson is a theist. To him 
the power which lies behind all phenomena is 
a personal being, all powerful, all wise, all 
loving : — 

" Strong Son of God, immortal Love, 
Whom we, that have not seen thy face, 
By faith, and faith alone, embrace. 
Believing where we cannot prove." *'* 

If faith ever falters he falls back for proof 

upon his own experience : — 

" If e'er when faith had fall'n asleep, 
I heard a voice ' believe no more,' 
And heard an ever-breaking shore 
That tmnbled in the Godless deep ; *^ 



OF BEREAVEMENT. 



19 



«' A warmth within the breast would melt 
The freezing reason's colder part, 
And like a man in wrath, the heart 
Stood up and answer'd 'I have felt.""** 

Believing thus in God lie believes also in 
immortality : — 

" Thou wilt not leave us in the dust: 
Thou madest man he knows not why; 
He thinks he was not made to die : 
And thou hast made him : thou art just." -" 

The justice and love of God prove to man 
the doctrine of immortality. 

The second source of his faith in the doc- 
trine of the immortal life is intuition. Herbert 
Spencer affirms that from the nature of thought 
it is impossible to conceive matter becoming 
non-existent. " The annihilation of matter is un- 
thinkable." And what the philosopher holds is 
true of the material atom, the Poet believes is 
true of the soul. 

" But in my spirit will I dwell, 
And dream my dream, and hold it true; 



20 THE SUNNY SIDE 

For tho' my lips may breathe adieu, 
I cannot think the thing farewell." *^ 

In other words, the doctrine of immortality 
is a self-evident truth ; a datum of conscious- 
ness. If it is objected that all men do not have 
this immediate knowledge, it may be said that 
necessary truths often require a certain intellect- 
ual capacity and development, and for this 
reason are not always universally recognized. 
Mathematical axioms, clear and simple to a 
cultivated mind, to a savage or child are only 
meaningless terms. "There is," says Spencer, 
"a growing up to the recognition of certain 
necessary truths merely by the unfolding of the 
inherited intellectual forms and faculties. . . 
Along with the acquirement of more complex 
faculty and more vivid imagination, there comes 
the power of perceiving to be necessary ti'uths 
what were before not recognized as truths at 
all." This principle is as true in the spiritual as 
in the material world. To developed intelli- 



OF BEREAVEMENT. 



21 



gences, truths which to other minds are obscure, 

perhaps altogether unperceived, stand forth self- 

revealed, the direct affirmations of consciousness. 

The third source of his faith in the doctrine 

of a future life is the Kevelation of Jesus 

Christ : — 

"Tho' truths in manhood darkly join, 
Deep-seated in our mystic frame, 
We yield all blessing to the name 
Of Him that made them current coin." "^ 

That is, the truth of an immortal life, inti- 
mated and darkly revealed in man's nature, is 
brought fully to the light and divinely expressed 
in the Gospel of the Son of God. 

Christ not only taught the doctrine of im- 
mortality, but proved its truth by calling back 
the dead to life : — 

" When Lazarus left his charnel-cave, 
And home to Mary's house return'd, 
Was this demanded — if he yearn'd 
To hear her weeping by his grave ? °'-^ 



22 THE SUNNY SIDE 

" 'Where wert thou, brother, those four days?' 
There lives no record of reply. 
Which telling what it is to die 
Had surely added praise to praise. '' 

" From every house the neighbors met, 
The streets were fiU'd with joyful sound, 
A solemn gladness even crown'd 
The purple brows of Olivet. ^' 

"Behold a man raised up by Christ! 
The rest remaineth unreveal'd; 
He told it not; or something seal'd 
The lips of that Evangelist." "^ 

By thus embodying the truth in his own life 
and deeds, Christ brought " life and immortality 
to light," not only to the educated few, but to 
all classes and conditions of men : 

•' And so the Word had breath, and wrought 
With human hands the creed of creeds 
In loveliness of perfect deeds. 
More strong than all poetic thought, '* 

" Which he may read that binds the sheaf, 
Or builds the house, or digs the grave, 
And those wild eyes that watch the wave 
In roarings round the coral reef." ** 



OF BEREAVEMENT. 23 

The Poet is not unacquainted with the 
objection urged against the soul's continued 
existence after death, or the ground of the 
alleged opposition of physical science, and 
states the objection more strongly, perhaps, than 
he would at the present time ; for science in some 
respects has changed its attitude toward the 
doctrine of a future life, and on the theory of 
evolution teaches not only the possibility, but, in 
a degree, the probability that death does not 
end all. Tennyson, however, states the supposed 
teachings of physical science as they were held 
fifty years ago : — 

".Are God and nature then at strife, 
That Nature lends such evil dreams? 
So careful of the type she seems, 
So careless of the single life. ^^ 



* So careful of the type ? ' but no. 
From scarped cliff and quarried stone 
She cries ' a thousand types are gone : 
I care for nothing, all shall go.' *' 



24 THE SUNNY SIDE 



" ' Thou makest thine appeal to me : 
I bring to life, I bring to death : 
The spirit does but mean the breath: 
I know no more.' " ^® 

The fact that personal immortality is not 
proved by physical science, though it gives the 
Poet a passing chill, does not destroy his faith in 
the doctrine. He recognizes that physical 
science is only one source of human knowledge, 
and by no means the most important one ; that 
there are other and higher grounds of evidence 
than that of the senses. The voices of instinct 
and intuition and reason, and especially the voice 
of Him who spake as man never spake, are to be 
heeded, as well as that of physical science, 
especially when their testimony is so clear and 
positive, while that of the other is, at the best, 
only negative ; for science gives no evidence 
against the doctrine of immortality, it simply 
says : " It may be true, it may not be. I do not 
know; I have no means at my command for 



OF BEREAVEMENT. 25 

deciding the question." So strong to the Poet 
is the evidence of a future life afforded by 
reason and revelation, that, though affirming no 
antagonism between them and science, yet, if 
there were any, this would not disturb in the 
least his faith. The soul of man and the revela- 
tion of Jesus Christ are more trustworthy guides 
than the negative teachings of science, and if 
the two sources of authority came into collision 
he would cling unhesitatingly to the former : — 

"Not only cunning casts in clay: 
Let Science prove we are, and then 
What matters Science unto men, 
At least to me? I would not stay." ^' 

Sublime trust in the higher and spiritual 
sources of knowledge ! How refreshing in these 
days of materialism, — when the " Gospel of 
dirt," as Carlyle calls it, is being so earnestly 
and dogmatically proclaimed ; when the spiritual 
and supernatural are being ignored or denied or 



26 THE SUNNY SIDE 

made to take subordinate places, — how refresh- 
ing to hear a voice like Tennyson's affirming 
their eternal existence and supremacy ; willing 
indeed to render unto Caesar the things that are 
Caesar's, but determined also to render unto 
God the things that are God's. 

And this life beyond the grave, into which, 
as the Poet believes, his friend has entered, is 
a life of unmingled felicity and uninterrupted 
growth. The mere fact of continued existence 
has in it nothing especially consolatory, for the 
question at once arises: What is the nature of 
this life ? What does it involve ? What give ? 
What take away ? The Greeks believed in the 
future existence of the soul, but it was an 
existence so unsubstantial and joyless that the 
darkest and saddest life upon the earth was 
brighter and to be preferred. The Hindoos 
and other nations believe in the doctrine of 
inmiortality, but it is the degrading immortality 



OF BEREAVEMENT. 27 

of transmigration. The Pantheist believes that 
the soul exists after death, but without individ- 
uality, absorbed in Deity as the rain drop is 
lost in the ocean. To the Poet eternal life 
involves not merely existence, but a conscious, 
personal and blessed existence : — 

" The great Intelligences fair 
That range above our mortal state, 
In circle round the blessed gate. 
Received and gave him welcome there ; ^ 

" And led him thro' the blissful climes. 
And show'd him in the fountain fresh 
All knowledge that the sons of flesh 
Shall gather in the cycled times." ^^ 

In the invisible world his friend was enjoy- 
ing not merely negative happiness, the absence 
of evil, but positive blessedness, the satisfaction 
of every innocent desire, the exercise and de- 
velopment of all his faculties and powers. The 
noble deeds which the Poet is certain Arthur 
would have achieved if his life had been spared, 



28 THE SUNNY SIDE 

which would have won him reverence and fame, 

are now being wrought in Heaven : — 

" And doubtless, unto thee is given 
A life tliat bears immortal fruit 
In such great offices as suit 
The full-grown energies of heaven."*' 

" So here shall silence guard thy fame; 
But somewhere, out of human view, 
Whate'er thy hands are set to do 
Is wrought with tumult of acclaim." ^^ 

Perhaps, also, there is greater need of him 

in Heaven, however much he may be needed 

here : — 

" So many worlds, so much to do, 
So little done, such things to be. 
How know I what had need of thee, 
For thou wert strong as thou wert true?" ** 

The continued and ever blessed existence of 
the spirit after death, freed from all the limita- 
tions and imperfections of the body, with powers 
and desires not destroyed but transplanted to 
the more perfect environment of God's im- 



OF BEREAVEMENT. 29 

mediate presence, — this surely is a belief well 

fitted to minister to the sorrowing mind and 

pour balm into the bereaved and aching heart. 

Consolation is afforded the Poet in the belief 

that the love as well as the life of his friend has 

survived, and lives on in Heaven, as pure, warm 

and changeless as before : — 

" They do not die 
Nor lose their mortal sympathy, 
Nor change to us although they change. " ** 

Even though the soul should slumber in the 
tomb until the Resurrection's morn, — a dreary 
doctrine which the Poet does not accept, — even 
then the love would not be lost or weakened ; — 

' ' And love will last as pure and whole 
As when he loved me here in Time 
And at the spiritual prime 
Eewaken with the dawning soul." ^^ 

To this beautiful and consolatory thought of 

the survival and continuance of love arose three 

objections. 



30 THE SUNNY SIDE 

Is it certain that a memory of the past will 
accompany the soul into the eternal world? 
Man, it is said, has no recollection of a pre- 
existent state or of infant days ; in mature life 
memory often fails ; why, then, may not the soul 
awaken in Heaven altogether oblivious of its 
earthly career? To this the Poet replies, even 
if this were the case some recollection might 
flash upon the consciousness and the lost knowl- 
edge be regained through angelic intelligence : — 

•' And in the long harmonious years 
(If Death so taste Lethean springs) 
May some dim touch of earthly things 
Surprise thee ranging with thy peers. ^^ 

"If such a dreamy touch should fall, 
O turn thee round, resolve the doubt; 
My guardian angel will speak out 
In that high place, and tell thee all." ^^ 

But there is no good reason for supposing 
that memory becomes extinct at death. The 
experiences of infancy are not remembered 



OF BEREAVEMENT. 31 

because the intellectual powers are not suffi- 
ciently developed to admit of this : — 

' ' The baby new to earth and sky, 
"What time his tender palm is prest 
Against the circle of the breast, 
Has never thought that 'this is I."'«9 

Memory suffers temporary eclipse in later 
years, either from physical weakness or for the 
development and perfection of character : — 

"We ranging down this lower track, 
The path we came by, thorn and flower, 
Is shadow'd by the growing hour. 
Lest life should fail in looking back." ''*' 

But in eternity all reasons for the dimming 
of memory will be removed : — 

** There no shade can last 
In that deep dawn behind the tomb, 
But clear from marge to marge shall bloom 
The eternal landscape of the past. " ""^ 

Another objection to the survival of Arthur's 
love in Heaven was based upon his intellectual 



32 THE SUNNY SIDE 

superiority, which the Poet fears may cause him, 
in time, to outgrow his early friendship : — 

" Yet oft when sundown skirts the moor 
An inner trouble I behold, 
A spectral doubt which makes me cold, 
That I shall be thy mate no more." '* 

This is a practical and common objection. 
Who is there who has not at times trembled lest 
the departed friend — with the ampler oppor- 
tunities of Heaven — should come at length to 
regard the former friendship with indifference. 
To this objection the Poet replies that heart 
affection is not dependent upon nor propor- 
tioned to intellectual attainments. No love 
for Arthur, even if it were of the most impe- 
rial mind in Heaven, could be greater than his 
own: — 

" I loved thee. Spirit, and love, nor can 
The soul of Shakspeare love thee more." ''^ 

But is human love of any value to the glori- 



OF BEREAVEMENT. 33 

fied spirit? Yes, the Poet answers, all love is 
precious, even the humblest, — too precious ever 
to be rejected or despised : — 

" I lull a fancy trouble-tost 
With ' Love's too precious to be lost, 
A little grain shall not be spilt. '" ''^ 

The third objection to the continuation of his 
friend's love in Heaven rested upon his own 
moral and spiritual unworthiness : — 

" And if thou cast thine eyes below, 
How dimly character'd and slight, 
How dwarf'd a growth of cold and night, 
How blanch'd with darkness must I grow? '^ 



Do we indeed desire the dead 
Should still be near us at our side? 
Is there no baseness we would hide? 
No inner vileness that we dread? '* 

Shall he for whose applause I strove, 
I had such reverence for his blame, 
^ee with clear eyes some hidden shame 
Jksd I be lessen'd in his love?" " 



34 THE SUNNY SIDE 

To this the Poet replies that true love in 
Hea\ en, as upon the earth, though it may grieve 
over human imperfection, does not on that 
account grow cold and die ; the more the soul 
becomes like God in character, the more it 
resembles Him in charity to the erring : — 



♦* Ye watch, like God, the rolling hours 
With larger, other eyes than ours, 
To make allowance for us all. '^ 

♦' So fret not, like an idle girl, 
That life is dash'd with flecks of sin. 
Abide : thy wealth is gather'd in. 
When Time hath sunder'd shell from pearl." ^^ 

Love then, like the soul, is indestructible. 
Death has no power to annihilate the remem- 
brance of former friendship; Heaven with all 
its glory and blessedness can not lessen the 
value of the earthly affection ; even moral and 
spiritual unworthiness has no power to chill or 
darken the love which now, in the Divine 



OF BEREAVEMENT. 35 

presence, resembles more than ever before the 
love of God Himself. Arthur, in Heaven, could 
not forget or cease to cherish the friend he had 
left behind any more than the friend could forget 
or cease to cherish him. 

With the faith in the continued and blessed 
existence of his friend is associated, as another 
source of comfort, a belief in the spiritual 
presence of Arthur. To enjoy this presence had 
long been the earnest wish and prayer of the 
Poet : — 

"Be near me when my light is low, 
When the blood creeps, and the nerves prick 
And tingle ; and the heart is sick, 
And all the wheels of Being slow. ^° 

" Be near me when the sensuous frame 
Is rack'd with pangs that conquer trust; 
And Time, a maniac scattering dust, 
And Life, a Fury slinging flame. ^' 



" Be near me when I fade away, 
To point the term of human strife. 



36 THE SUNNY SIDE 



And on the low dark verge of life 
The twilight of eternal day." ^^ 

This prayer, as tlie Poet believes, is answered, 
and in a real though spiritual sense his lost 
friend is near him and with him : — 

"Far off thou art, but ever nigh: 
I have thee still, and I rejoice. ^^ 



"The face will shine 
Upon me, while I muse alone; 
And that dear voice, I once have known, 
Still speak to me of me and mine." ^^ 

At the marriage of his sister he imagines 
that Arthur, though unseen and silent, may be 
among the wedding guests : — 

"Nor count me all to blame if I 
Conjecture of a stiller guest, 
Perchance, perchance, among the rest. 
And, tho' in silence, wishing joy." ^^ 

His faith comes in part, doubtless, from his 
Christian education ; from Bible intimations of 



OF BEREAVEMENT. 



37 



the possibility, perhaps probability, of the pre- 
sence and ministry of departed friends. The 
ministry of angels is one of the cardinal teach- 
ings of the Old Testament dispensation. " The 
Angel of the Lord encampeth round about them 
that fear Him, and delivereth them." " He shall 
give His angels charge over thee, to keep thee 
in all thy ways. They shall bear thee up in 
their hands, lest thou dash thy foot against a 
stone." 

Angelic visitations for counsel, guidance, 
punishment, deliverance and encouragement, 
were common occurrences in Old Testament 
history. All the way down from Genesis to 
Malachi, " the pious Jew saw the shining foot- 
steps of these heavenly messengers." 

Angelic ministration plays an important part 
in New Testament history. Angels announced 
to the two Marys the respective births of Jesus 
and John. Over the plain, near Bethlehem, 



38 THE SUNNY SIDE 

they heralded, with songs of praise, the Saviour's 
advent. In the wilderness of temptation and in 
the Garden of Gethsemane they ministered unto 
their Lord. To the troubled and despairing 
disciples they brought tidings of the Resurrec- 
tion of Christ, and after His ascension they 
appeared again, predicting His second coming in 
the clouds of Heaven. Unto Cornelius an angel 
appeared, telling liim his prayers and alms had 
gone up for a memorial before God, and direct- 
ing him unto Peter for further enlightenment. 
By the hand of an angel Peter was twice 
delivered from prison and restored unto his 
friends. Unto Paul an angel appeared, bring- 
ing from God words of encouragement and 
hope. 

Angelic visitation by material manifestation 
passed away with the Apostolic age, but not 
necessarily angelic ministration. There are 
intimations and hints in the New Testament 



OF BEREAVEMENT. 39 

which seem to indicate the Divine guardianship 
through the medium of angels is by no means 
a thing of the past. " There is joy," we read, 
" in the presence of the angels of God over one 
sinner that repenteth." Angels are acquainted, 
then, with what is going on upon the earth, 
and are interested therein. "Are they not all 
ministering spirits, sent forth to minister for 
them who shall be heirs of salvation ? " " For 
I say unto you, that in Heaven their angels do 
always behold the face of my Father which 
is in Heaven." 

If the Infinite Spirit, unseen, unheard, unap- 
prehended in any way by the bodily sense, may 
draw near the human soul, encompass it around 
and abide with it, there is nothing irrational, 
certainly, in attributing, in a degree at least, the 
same power to the finite mind. 

If this doctrine of the spiritual presence and 
ministry of angels is true, as reason and revela- 



40 THE SUNNY SIDE 



tion seem to indicate, nothing could be more 
natural and fitting than that the celestial guar- 
dianship of bereaved souls should be entrusted to 
departed friends, who, having known and loved 
them in the life below, now, with clearer vision 
and intenser feeling, know and love in Heaven. 

Tennyson's faith in the presence of his 
friend was confirmed by an experience in which 
he seemed to hold direct and personal intercourse 
with the spirit of Arthur. This communion 
was spiritual not physical. While desirous of 
seeing his friend again in bodily form, he has no 
expectation that this desire will be satisfied. 
He is most emphatic in denying the possibility 
of any physical communication with departed 
friends. There is no materialization of the 
spirit, no visual appearance, no touch of hand, 
no material contact of any kind. In respect to 
any sensory manifestation of his friend he dis- 
tinctly affirms : — 



OF BEREAVEMENT. 



41 



♦'I shall not see thee." ^^ 
So strong and utter is his disbelief, that, 
though a vision should reveal the very likeness 
of Arthur, he would not credit its reality, but : — 

"Count it vain 
As but the canker of the brain." " 

Though it should speak, and make appeal to 
events common to their past experience, he 
would only regard the apparent supernatural 
communication as some murmuring wind of his 
own memory : — 

" Yea, tho' it spake and bared to view 
A fact within the coming year; 
And tho' the months, revolving near. 
Should prove the phantom-warning true." ^^ 

Even this he would not regard as a real 

prophecy, but only as a presentiment of his own 

mind : — 

" And such refraction of events 
As often rises ere they rise." ^^ 



42 THE SUNNY SIDE 

These emphatic assertions ought to settle 
decisively the question which is sometimes raised, 
"Whether or not Tennyson is a believer in 
the doctrine of modern spiritism ? " 

But while thus rejecting altogether the idea 
of any physical manifestation of his friend, he 
believes in the possibility of a spiritual inter- 
communication : — 

" No visual shade of some one lost, 
But he, the Spirit himself, may come 
Where all the nerve of sense is numb; 
Spirit to Spirit, Ghost to Ghost." *»" 

The enjoyment of this communion, how- 
ever, is not unconditional ; a certain attitude of 
mind and heart is essential. There must be 
purity of heart, soundness of mind and love 
toward God : — 

" How pure at heart and sound in head, 
With what divine affections bold 
Should be the man whose thought would hold 
An hour's communion with the dead." ^' 



OF BEREAVEMENT. 43 

The spirit must be at peace with all : — 

" In vain shalt thou, or any, call 
The spirits from their golden day, 
Except, like them, thou too canst say, 
My spirit is at peace with all. " ^^ 

The memory must be cloudless and the con- 
science at rest : — 

" They haunt the silence of the breast. 
Imaginations calm and fair. 
The memory like a cloudless air, 
The conscience as a sea at rest." ^^ 

If these conditions are wanting, if the heart 
is full of doubt and tumult, spiritual commun- 
ion is impossible : — 

" But when the heart is full of din, 
And doubt beside the portal waits, 
They can but listen at the gates. 
And hear the household jar within." ^* 

Having complied with these conditions, the 
Poet earnestly invokes the spirit of his friend 
to descend and enter into communion with his 
own: — 



44 THE SUNNY SIDE 

"Descend, and touch, and enter: hear 
The wish too strong for words to name; 
That in this blindness of the frame 
My Ghost may feel that thine is near." ^* 

This prayer, at length, as it seems to him, is 
answered. At the close of a calm and pleasant 
summer evening, which had been delightfully 
spent with friends in conversation and song, he 
finds himself at last alone. A hunger seized his 
heart for the companionship of Arthur. He 
reads again and again the letters of his friend : — 

"Those fall'n leaves which kept their green." ^^ 

As thus he perused and pondered, suddenly, 

the longing of his soul is satisfied ; the spirit of 

his friend flashes upon his own, and they enter 

into a real though mystical communion with each 

other: — 

" So word by word, and line by line, 
The dead man touch'd me from the past, 
And all at once it seem'd at last 
His living soul was flash'd on mine, ^^ 



OF BEREAVEMENT. 45 

•'And mine in his was wound, and whirl'd 
About empyreal heights of thought, 
And came on that which is, and caught 
The deep pulsations of the world, ^^ 

"Ionian music measuring out 
The steps of Time — the shocks of Chance — 
The blows of Death." »» 

This experience, like that of the Apostle 
Paul, when caught up into the third heaven, was, 
to a great extent, unspeakable and incommuni- 
cable : — 

"Vague words! but ah, how hard to frame 
In matter-moulded forms of speech, 
Or ev'n for intellect to reach 
Thro' memory that which I became." '*^** 

Nor was the Poet altogether convinced of the 
objective reality of his vision : — 

"At length my trance 
Was cancell'd, stricken thro' with doubt." *°' 

Later on this uncertainty again finds expres- 
sion : — 



46 THE SUNNY SIDE 

" Oh, wast thou with me, dearest, then, 
While I rose up against my doom. '°^ 



*' If thou wert with me, and the grave 
Divide us not, be with me now." ^"^ 

But while this experience could not be 
regarded as incontestably real, and hence afforded 
no absolute proof of the presence of Arthur, it 
was, nevertheless, confirmatory evidence, and the 
Poet^s comforting belief in the spiritual pres- 
ence of his friend was strengthened and con- 
firmed. 

Another and final source of consolation was 
afforded in his belief in a future reunion with 
Arthur in Heaven. As he was about leaving 
his old home in Lincolnshire, where he had 
spent so many happy hours, he had a beautiful 
and suggestive dream, by which he was greatly 
comforted. He seemed, in his vision, to be 
dwelling in a hall in the front of which flowed a 
river fed by springs from far-off hills. Com- 



OF BEREAVEMENT. 47 

panions played and sang to a veiled statue of 

liis friend which stood in the centre of the hall. 

A dove flew in, bringing a summons from the 

sea. They enter a little shallop and glide down 

the stream, which ever widens as they advance. 

Vaster becomes the shore and grander roll the 

floods. The Poet and his companions grow in 

stature, in strength, in grace, in intellectual and 

spiritual power. At length they reach the ocean 

where they see : — 

♦'A great ship lift her shining sides." ^^* 

On deck stands Arthur waiting to welcome 

his friend, who eagerly climbs the deck and falls 

in silence on his neck. They all enter the ship 

and spreading the sails steer : — 

"Toward a crimson cloud 
That landlike slept along the deep." ^"^ 

This vision was regarded by Tennyson as a 

symbol or prophecy of the reunion awaiting 

Arthur and himself in the other world : — 



48 THE SUNNY SIDE 

*' Abiding with me till I sail 
To seek thee on the mystic deeps, 
And the electric force, that keeps 
A thousand pulses dancing, fail. ^^ 



" And we shall sit at endless feast, 
Enjoying each the other's good : 
What vaster dreams can hit the mood 
Of love on earth?" 'O' 

Will there be recognition of friends in 
Heaven ? Yes, the Poet answers : — 

' ' Eternal form shall still divide 
The eternal soul from all beside; 
And I shall know him when we meet." "'^ 

The anticipation of this reunion became, at 

length, so strong and joyous that it greatly 

lessened the pain of his bereavement : — 

" Yet less of sorrow lives in me 
For days of happy commune dead ; 
Less yearning for the friendship fled, 
Than some strong bond which is to be." ^°^ 

By their temporary separation the joy of 
future communion will be greatly increased : -— 



OF BEREAVEMENT. 49 



♦* O days and hours, your work is this, 
To hold me from my proper place, 
A little while from his embrace, 
For fuller gain of after bliss : ''° 

♦♦ That out of distance might ensue 
Desire of nearness doubly sweet; 
And unto meeting when we meet. 
Delight a thousand fold accrue." *** 

COMFORT, RESIGNATION, AND PEACE. 

These consolatory thoughts wrought in the 
feelings of Tennyson a profound and permanent 
change. The sense of irreparable loss and 
desolation, which the death of Hallam had 
occasioned, no longer haunted and oppressed 
his mind. Though not cognizable by the senses, 
his friend was as truly alive, and perhaps as 
near to him, as he had ever been : — 

'«Far off thou art, but ever nigh: 

I have thee still, and I rejoice; 

I prosper, circled with thy voice; 

I shall not lose thee tho' I die." "' 
"Known and unknown; human, divine; 

Sweet human hand and lips and eye ; 



60 THE SUNNY SIDE 

Dear heavenly friend that canst not die, 
Mine, mine, for ever, ever mine." "^ 

The fear that his own love for his friend 

might grow cold and dim has also passed 

away : — 

"My love involves the love before; 
My love is vaster passion now; 
Tho' mixed with God and Nature thou, 
I seem to love thee more and more." ""* 

He is able to visit the old home of Hallam 
without depression and gloom, and to celebrate 
his birthday with social and festal cheer. He 
determines to abandon his secluded life and 
return to the companionship and pursuits of 
his fellow-men : — 

" I will not shut me from my kind, 
And lest I stiffen into stone, 
I will not eat my heart alone, 
Nor feed with sighs a passing wind." ^'* 

He even formed another and intimate friend- 
ship; not to supplant but to supplement the old 



OF BEREAVEMENT. 51 

one, and which, though not as intense and 

passionate, was nevertheless affectionate and 

true. This new friend was received, as he 

believed, in accordance with the wish of Arthur, 

whose voice he seemed to hear bidding him : — 

" Arise and get thee forth and seek 
A friendship for the years to come." **^ 

Though no rebellious feeling has ever been 
expressed, yet now his faith in the providence 
and love of God is more firmly fixed, and he 
gives joyful expression to his belief that the 
supreme Ruler of the universe is Love, and that 
in some way all things are working together for 

good : — 

' ' Love is and was my King and Lord, 
And will be, tho' as yet I keep 
Within his court on earth, and sleep 
Encompass'd by his faithful guard, "^ 

'* And hear at times a sentinel 
Who moves about from place to place, 
And whispers in the worlds of space, 
In the deep night, that all is well. "^ 



52 THE SUNNY SIDE 



♦* And all is well, tho' faith and form 
Be sunder'd in the night of fear; 
Well roars the storm to those that hear 
A deeper voice across the storm." "^ 

In the epilogue of In Memoriam^ Tennyson 
describes the marriage of his sister Cecilia to 
Edmund Law Lushington, a distinguished Pro- 
fessor of the University at Glasgow. The Poet 
is present and engages in the festivities of the 
occasion. The music, the dance, the feasting, 
the gay marriage bells are symbols of the feel- 
ings which now pervade his mind. He has not 
forgotten or ceased to cherish his friend ; at the 
wedding feast he conjectures : — 

" Of a stiller guest, 
Perchance, perchance, among the rest, 
And, tho' in silence, wishing joy." ''^" 

But while still in bereavement he is dwelling 
now upon the sunny side of it. His life, once 
so cold and dark, has been flooded with the 



OF BEKEAVEMENT. 63 

warm, bright beams of consolation, and the 
shadow of death has been turned into the 
morning : — 

" To-day the grave is bright for me." "' 



INDEX. 



1 cix, 2 

2 cix, 3 

3 ex, 1 

4 cxi, 6 

5 Ixxxv, 12 I 

6 xcix, 1 

7 Ivii, 3 

8 xiv, 3 

9 ix, 5 , 

10 Ixxxv, 5 

11 Ixxxiv, 11 

12 vi, 11 

13 viii, 3 

14 vi, 11 

15 xi, 4 

16 xxviii, 4 

17 Ixxii, 2 

18 Ixxii, 3 

19 xlix, 4 

20 Ivii, 3 

21 Ivii, 4 

22 i, 1 

23 i, 2 

24 iii. 2 

25 iii> 3 

26 vi, 1 

27 . . ■ vi, 2 



28 vi, 1 

29 i, 3 

30 i, 4 

31 xviii, 1 

32 V, 2 

33 xviii, 5 

34 xxxvii, 5 

35 xxvii, 4 

36 Ixxx, 4 

37 XXX, 5 

38 XXX, 6 

39-, xxxiv, 1 

40 xxxiv, 3 

41 XXXV, 4 

42 Ivi, 6 

43 xxxiv, 4 

44 ... . Prologue, 1 

45 cxxiv, 3 

46 cxxiv, 4 

47 ... . Prologue, 3 

48 cxxiii, 3 

49 xxxvi, 1 

50 xxxi, 1 

51 xxxi, 2 

52 xxxi, 3 

53 xxxi, 4 

54 xxxvi, 3 



56 



INDEX. 



55 xxxvi, 4 

56- Iv, 2 

57 Ivi, 1 

58 Ivi, 2 

59 cxx, 2 

60 Ixxxv, 6 

61 Ixxxv, 7 

62 xl, 5 

63 Ixxv, 5 

64 Ixxiii, 1 

65 XXX, 6 

66 xliii, 4 

67 xliv, 3 

68 xliv, 4 

69 xlv, 1 

70 xlvi, 1 

71 xlvi, 2 

72 xli, 5 

73 Ixi, 3 

74 Ixv, 1 

75 Ixi, 2 

76 li, 1 

77 li, 2 

78 li, 4 

79 lii, 4 

80 1, 1 

81 1, 2 

82 1, 4 

83 cxxx, 4 

84 cxvi, 3 

85 . . . . Epilogue, 22 

86 xciii, 1 

87 xcii, 1 

88 xcii, 3 



89 xcii, 4 

90 xciii, 2 

91 xciv, 1 

92 xciv, 2 

93 xciv, 3 

94 xciv, 4 

95 xciii, 4 

96 xcv, 6 

97 xcv, 9 

98 xcv, 10 

99 xcv, 11 

100 xcv, 12 

101 xcv, 11 

102 cxxii, 1 

103 cxxii, 3 

104 ciii, 10 

105 ciii, 14 

106 cxxv, 4 

107 xlvii, 3 

108 xlvii, 2 

109 cxvi, 4 

110 cxvii, 1 

111 cxvii, 2 

112 cxxx, 4 

113 cxxix, 2 

114 cxxx, 3 

115 cviii, 1 

116 Ixxxv, 20 

117 cxxvi, 2 

118 cxxvi, 3 

119 cxxvii, 1 

120 . . . . Epilogue, 22 

121 . . . . Epilogue, 19 



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